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Existence of God- Book 2- Chapter 1

Book Second

CHAPTER I.

EXISTENCE OF GOD.

THERE IS A GOD.[1]

The doctrine that God exists, is not now to be demonstrated as a new truth. It has been supposed in all the preceding pages; and the proofs of it have been brought to view, in various ways. But, for the sake of systematic arrangement, it will be proper to collect these proofs under one head; and a clearer statement of them will tend to the confirmation of our faith.

1. Our moral nature demonstrates the existence of God.

Our moral nature is adapted to moral government. We find this government within us administered by conscience, and it meets us from without in the influence which we experience from the moral judgments and feelings of others. It restrains our appetites and passions; and, however unwelcome this restraint may be to our vicious propensities, every one knows that it is conducive to his well-being.

We are social as well as moral beings. The circumstances in which we enter the world, and the propensities which we bring with us, unite to render the establishment of society necessary. The birds congregate in flocks, and the bees in swarms, and their instincts are adapted to the social relations which they form. To man in society, moral principles are indispensable. Banish from every member of human society the restraints which his conscience and the moral sense of the community impose on him, and you will desolate the earth or convert it into a hell. Brute-force and diabolical cunning, under the dominion of lawless passions, will take the mastery of the world, and fill it with wretchedness.

From the combined influence of our moral and social principles, civil governments have originated, and their existence has been found by experience indispensable to the well-being of society. These governments have differed very widely in their degrees of excellence; and some of them have been most unrighteously and cruelly administered; yet the very worst of them has been considered preferable to wild anarchy.

The notion of moral government, and the feeling of its necessity, spring up naturally in the human mind; but no earthly form of it satisfies our desires, or meets our necessities. Conscience restrains us; and, when we have disregarded its monitions, stings us with remorse; but men are still wicked. Public sentiment stamps vice with infamy; but, in spite of public sentiment, men are vicious. Civil government holds out its penalties, and the ruler brandishes his sword; but men persevere in wickedness, and often with impunity. The voice of nature within us calls for a government free from these imperfections. If, from the idea of a petty ruler over a single tribe or nation, we ascend to that of a moral governor over all intelligent creatures; if instead of the imperfect moral judgments and feelings which we find in men, we attribute to this universal ruler, all possible moral perfections, if we invest him with knowledge sufficient to detect every crime, and power sufficient to manifest his disapprobation of it in the most suitable and effectual way; and if this exalted sovereign, instead of being far from us, is brought into such a relation to us, that in him we live, move, and have our being; we shall have the most sublime conception of moral government, of which our minds are capable. This conception is presented in the proposition, THERE IS A GOD. The idea of God’s existence, as the moral ruler of the universe, accords precisely with the tendencies and demands of our moral nature; and, without admitting it, our moral faculties and the phenomena which they exhibit, are totally inexplicable.

The moral principles of our nature find occasion for development and exercise, in the relations which we sustain to our fellow-creatures. But, for their full development and exercise nothing furnishes opportunity, but the relation which we bear to God, and his universal dominion. This exercise of them constitutes religion. Religion is, therefore, the perfection of morality; and the fundamental doctrine of religion is the existence of God.

2. The existence of the world and the contrivances which it contains, demonstrates the existence of God.

While our moral nature leads us to the conception of God, as the moral governor of the universe, and to the belief of his existence, our intellectual nature approaches him, as the Great First Cause. Reason traces the chain of cause and effect throughout its links. It finds every link dependent on that which precedes it; and it asks on what does the entire chain depend? It obtains no satisfactory answer to this question, until it has admitted the existence of an eternal, self-existent, and independent being, as the first cause of all things. Here, and here only, the mind finds repose.

The argument which has been most relied on in natural religion, to prove the existence of God, is derived from the indications of contrivance, with which Nature abounds. The adaptation of means to ends, and the accomplishment of purposes by contrivances of consummate skill, are everywhere visible. Contrivance implies a contriver. The intelligence displayed is often found in creatures that have no intelligence; and in other cases, when found in intelligent creatures, it is manifestly not from themselves; because it exists without their knowledge, and operates without their control. The contrivance must be referred to an intelligent First Cause. This argument for the existence of God, is of great practical value, because it is presented to our minds daily, and hourly, in all the works of Nature. We meet it in the sun-beams, which impart to plants and animals, the warmth necessary to life; and to every eye, the light without which eyes would be useless. It presents itself in the eyes of every man, beast, bird, fish, insect, and reptile, and is most convincingly exhibited in the arrangements for receiving and refracting the light, and employing it for the purposes of vision; a contrivance as truly mechanical, and conformed to the laws of optics, as that which is seen in the structure of the telescope. We behold it in the descending shower which fertilizes the earth, and causes the grass to grow; and in the bursting germ, the spreading blade, the rising stalk, and the ripening grain, in all which a skilful contrivance is displayed, that infinitely transcends all human art. We discover it in the instincts by which the parent hen hatches her eggs, and takes care of her young; and in the adaptation of every species of animals on land, in air, or in water, to their mode and condition of life. It is seen in the return of day and night, the revolution of the seasons, the wind that sweeps the sky, and the vapor that rises from the ocean, and floats through the atmosphere. We find it in the bones of the body, fitted for their respective motions, and in the muscles which move them; in the throbbing heart, the circulating blood, the digesting stomach, and the heaving lungs. In every thing which the eye beholds, or the mind contemplates, we discover the manifestations of the Creator’s wisdom and power. The devotional heart is struck with the evidence of God’s existence, so abundantly displayed in all his handiworks, and is incited to admire and adore. The whole universe becomes a grand temple, pervaded with the presence and glory of the deity; and every place becomes an altar, on which may be offered to him the sacrifice of praise and thanksgiving.

3. The doctrine that there is a God, is confirmed by the common consent of mankind.

There have been tribes of men without literature, and, to a great extent, without science and arts; but the notion of an invisible, overruling power, with some form of religious worship, has been nearly, or quite universal. In this particular, man is distinguished from all other animals that inhabit the globe; and if there has been any portion of our race in whom no idea of God and religion has appeared, it may be said of them, that they have so far brutalized themselves, as to hide from view the characteristic distinction of human nature. Now, however it may be accounted for, that a belief in the existence of God has prevailed so generally among mankind; the fact of its prevalence is an argument for the truth of the opinion. If it is an ancient revelation handed down by tradition, that revelation proceeded from God, and therefore proves his existence; and if it springs up naturally in the human mind, in the circumstances in which we are placed, what Nature universally teaches, may be received as true.

4. Divine revelation dispels all doubt as to the existence of God.

In the Bible, the existence of God is from the very first assumed. “In the beginning, God created the heavens and the earth.”[2] The doctrine, though formally declared in scarcely a single passage, is represented as fundamental in religion. “He that cometh to God, must believe that he is;”[3] and the denial of it is attributed to folly; “the fool hath said in his heart, there is no God.”[4] The volume of revelation is a light emanating from the Father of lights, and is, of itself, an independent proof of his existence. As we study its pages, in his light we shall see light; and a more realizing and abiding conviction that he, the great Source of light, exists, will occupy our minds.

The perfect harmony between natural and revealed religion, with respect to this doctrine, confirms the teaching of both. “The heavens declare the glory of God, and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge.”[5] While heaven and earth, day and night, speak for God, he speaks for himself in his inspired word, confirming the testimony which they give, and completing the instruction which they convey. Revelation never contradicts or sets aside the teachings of natural religion. God affirms, that “the invisible things of him are from the creation of the world clearly seen, being understood by the things that are made; even his eternal power and Godhead”[6] It is no derogation from the authority or perfection of the Scriptures, that we study natural religion. The Scriptures themselves direct us to this study. “Ask the beasts, and they shall teach thee, and the fowls of the air, and they shall tell thee.”[7] The same God who speaks to us in his word, speaks to us also in this works; and in whatever manner he speaks, we should hear, and receive instruction.

It is a lamentable proof of human depravity, that men should deny or disregard the existence of God. We read of the fool who says in his heart, there is no God; of nations that forget God; and of individuals who have not God in all their thoughts. Such persons do not delight in God; and therefore they say, “Depart from us; we desire not the knowledge of thy ways.” Of such atheism, the only effectual cure is a new heart. For the occasional suggestion of atheistic doubts, with which a pious man may be harassed, the remedy is, a diligent study of God’s word and works, a careful marking of his hand in Providence, and a prayerful and confiding acknowledgment of him in all our ways. If we habitually walk with God, we shall not doubt his existence.

The invisibility of God is one of the obstacles to the exercise of lively faith in his existence. It may assist in removing this obstacle, to reflect that the human mind is also invisible; and yet we never doubt that it exists. We hear the words, and see the actions of a fellow-man, and these indicate to us the character and state of his mind, so as to excite in us admiration or contempt, love or hatred. If, while we listen to his words, and observe his actions, we clearly perceive the intelligence from which these words and actions proceed, why can we not, with equal clearness, perceive the intelligence from which the movements of nature proceed? If we can know, admire, and love, an unseen human mind, it is equally possible to know, admire, and love an unseen God.

[1] Gen. i. 1; Ps. xiv. 1; Mark xii. 32; 1 Cor. viii 6; Heb. iii. 4.

[2] Gen. i. 1.

[3] Heb. xi. 6.

[4] Ps. xiv. 1.

[5] Ps. xix. 1, 2.

[6] Rom. i. 20.

[7] Job xii. 7.

John L. Dagg- Manual of Theology

Sources of Knowledge-Book 1-Chapter 2

Book First

CHAPTER II.

SOURCES OF KNOWLEDGE.

We find ourselves in a world where we have no continuing abode. Within us, and without us, we have proofs and admonitions that our chief interests lie in another world, and that our chief business in this is to prepare for the future state, into which we shall very soon enter. We need information respecting that unseen world and the right method of preparing for it, and no other knowledge can be so important to us as this. Can it be that we have no means of acquiring it? For our guidance in the things of this world, every necessary provision has been made. We possess eyes; and the world in which we are placed affords the light that is needed to tender them useful in directing our steps. We possess understanding; and means of knowledge from without are presented, by which we may select the objects of our pursuits, and the best methods of gaining them. We may hence infer that some means of knowledge respecting our highest interests must exist. The sources from which this knowledge may be obtained, are the following:

1. Our moral and religious feelings.—Brute animals have instincts by which they are guided; and in man, also, instinctive propensities exist, adapted to his nature and the condition and circumstances of his being. Maternal affection is not confined to brutes as an instinct peculiar to them, but it is found in the highest degree in the human mother; and in her breast, mingles with moral and religious feelings peculiar to human nature and inseparable from it. The human mother feels the moral obligation to take care of her child, antecedent to all reasoning on the subject. When we determine what is right or wrong by a process of reasoning, we judge according to some law, or rule of right; but, in this case, the mother is a law to herself. She needs no teaching from without, to inform her that it is her duty to take care of her offspring. Sin may so debase human nature, that mothers may evince no moral feeling; but, however it may be buried under our corruptions, the moral principle is an element of our nature. Because of it, even the heathen are a law unto themselves, and show the work of the law written in their hearts. The moral feeling which at first co-operates with the mother’s instinctive affection to induce her to take care of her child, co-operates afterwards with her reason in devising the best method of promoting its good.

When it was to be determined which of two women was the mother of a living child claimed by both, the wisdom of Solomon decided, that the maternal relation existed where maternal affection existed. On the same principle we may, from our moral and religious feelings, infer our relation to moral government and to the Supreme Ruler. From this law, written in the heart, we might obtain much religious knowledge, if the fall of man had not obscured the writing.

2. The moral and religious feelings of our fellow-men.—We are formed for society, and are capable of benefiting each other in the things of this life, and of that which is to come. The judgments of others assist our judgments; and their moral and religious feelings may, in like manner, assist ours. In the approbation or disapprobation of mankind, we may find an important means of knowing what is right or wrong. Hence, it is a rule of duty to do those things which are “of good report.”

If an ancient writing is transmitted to us in numerous copies, all of which are mutilated and greatly effaced, the probability of ascertaining what the original was is far greater, when we compare many copies with each other, than it would be, if we possessed one copy only. For the same reason, the moral and religious feeling of mankind generally, is a source of knowledge more to be relied on, than that which is opened for our examination in the moral nature of a single individual. A hardened transgressor’s own conscience may fail to reprove him, when his crimes shock the moral sense of the whole company; and, from their disapprobation, he might learn the iniquity of his conduct, though all moral feeling were extinguished in his own breast.

In examining this second source of knowledge, we observe the common consent of mankind, that there is a God; that he ought to be worshipped; that there is a difference between virtue and vice; that a moral government exists, which is partly administered in this life by Divine Providence; that the soul of man is immortal; and that a future retribution awaits all men after death. These truths of religion appear in the history of mankind, through all the corruptions which have covered and obscured them.

3. The course of Nature.—Things are so arranged by the Creator and Ruler of the world, that some actions tend to promote, and others to destroy, the happiness of the individual and of society. By observing the tendency of actions, we may learn what to do and what to avoid. God has established the nature of things, and the voice of Nature is the voice of God. Conscience is God speaking within us, but, because of man’s apostasy from God, it often delivers false oracles. Hence, we do well to turn our ear to the voice of God, speaking in universal Nature.

The tendency of vice to produce misery, is obvious to every one who observes the curse of things around him. Drunkards and gamblers, impoverish themselves, ruin their families, waste their health, and bring themselves to an untimely grave, not unfrequently by violent, and sometimes, by suicidal hands. In ten thousand ways, crime of every species exhibits its pernicious tendency, and, in this arrangement of things, the moral government of God is clearly seen, and the conduct which he approves, is pointed out by the finger of his Providence. Enough of God’s moral government appears in the present life, to demonstrate its existence; and the imperfection which is manifest in its present administration, furnishes satisfactory proof that it extends beyond the present life, and is perfected in the world to come.

The religious knowledge which may be obtained from the three sources which have been enumerated, constitutes what is called Natural Religion. Though insufficient to meet the wants of man in his fallen condition, it teaches the fundamental truths on which all religion is based, and leads to the higher source of knowledge by which we may become wise to salvation. That is

4. Divine Revelation.—Because all other means of knowledge are insufficient to bring men to holiness and happiness, God has been pleased, in pity to our race, to make known his will by special revelation. Besides his voice in conscience and in Nature, he utters his voice from heaven. This revelation was anciently made by prophets, who were commissioned to speak to men in his name, and afterwards by his Son from heaven. To us, in this latter days, he speaks in his written word, the Bible, which is the perfect source of religious knowledge, and the infallible standard of religious truth.

The Bible consists of two parts:–1. The Old Testament, or Hebrew Scriptures. This is the book very carefully preserved by the Jews throughout the world, and held sacred by them as a revelation from God. 2. The New Testament. This consists of various writings, which have been carefully preserved by the Christians of past ages, and are now regarded by them as a revelation from God, made through the immediate followers of Jesus Christ.

We shall here assume that the Bible is a revelation from God. If the reader has any doubts on this point, he may study, to advantage, any of the numerous works extant on the Evidences of Christianity; or, in the absence of more elaborate productions, he may read a small tract by the Author, entitled The Origin and Authority of the Bible. [This Tract has been introduced into the present work as an Appendix]

Inspiration and transmission of the Scriptures.—The Bible, though a revelation from God, does not come immediately from him to us who read it, but is received through the medium of human agency. It is an important question, whether its truth and authority are impaired by passing through this medium. Human authority was employed in the first writing of the Scriptures, and agency was employed in the first writing of the Scriptures, and afterwards in transmitting them, by means of copies and translations, to distant places, and succeeding generations.

The men who originally wrote the Holy Scriptures, performed the work under the influence of the Holy Spirit. Such was the extent of this influence, that the writing, when it came forth from their hands, was said to be given by inspiration of God. So Paul said, with special reference to the Old Testament: “All Scripture is given by inspiration of God, and is profitable . . . that the man of God may be perfect, thoroughly furnished unto good works.”[1] Though Moses and the prophets executed the writing, it is said to have been given by God, and the perfection attributed to it demonstrates that it had not suffered by the instrumentality which he had chosen to employ. Christ referred to the Hebrew Scriptures, as the word of God.[2] Paul represents what was spoken by the prophets, as spoken by God.[3] Peter attributes to the writings of Paul equal authority with that of the Old Testament Scriptures.[4] Paul also claims equal authority for what he spoke and wrote.[5] Christ promised to his apostles, after his departure, the gift of the Holy Spirit, and described the effect of his influence on them in these words: “It is not ye that speak, but the Spirit of your father which speaketh in you.”[6] This gift of the Holy Spirit was poured out upon them on the day of Pentecost; and their possession of it was proved by their power to speak with tongues, and work miracles. From all this, we learn that what was spoken and written by inspiration, came with as high authority as if it had proceeded from God without the use of human instrumentality. While Peter said to the lame man, “In the name of Jesus Christ of Nazareth, rise up, and walk,”[7] the voice which spoke was Peter’s, but the power which restored the ankle bones was God’s. The words, though Peter’s, were spoken under divine influence, or the divine power would not have accompanied them. So the gospel, received from the lips of the apostles, was received, “not as the word of men, but as it is in truth the word of God.”[8] The men who spoke and wrote as they were moved by the Holy Ghost, were the instruments that God used to speak and write his word. Their peculiarities of thought, feeling, and style, had no more effect to prevent what they spoke and wrote from being the word of God, than their peculiarities of voice or of chirography.

The question, whether inspiration extended to the very words of revelation, as well as to the thoughts and reasonings, is answered by Paul: “We preach, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.”[9] The thoughts and reasonings in the minds of the inspired writers, were not a revelation to others until they were expressed in words; and if the Holy Spirit’s influence ceased before expression was given to these thoughts and reasonings, he has not made a revelation to mankind. On this supposition, we cannot read the Bible as the word of God, but as the word of men; of good and honest men, it is true, but nevertheless of fallible men. The opinion that the expression is merely human, undermines the confidence with which the word of God deserves to be regarded; because we know not when, or how far, that expression may fail to convey the meaning of the Holy Spirit. It can no longer be said, that the Scriptures are “a more sure word of prophecy,”[10] that “they cannot be broken,”[11] and that the things written “are the commandments of the Lord.”[12]

The doctrine of plenary inspiration, if properly understood, does not imply that the Holy Spirit employed the writer as an unconscious instrument. It maintains that his memory, and other mental powers, were employed in the execution of the work, as truly as his hand; but it insists that the latter was as certainly controlled by the unerring guide as the former. Nor does the doctrine imply, that the Holy Spirit is the original author of every word contained in the sacred volume. It records the speeches of Satan, and of the Orator Tertullus, and records them faithfully; but the Holy Spirit was not the author of these speeches.

In 1 Cor. ch 7, Paul distinguishes between what he delivered, as a commandment of the Lord, and what he spoke without such commandment. It may appear, at first view, that he disclaims inspiration with regard to the things of the last kind. But if it be admitted, that these things were matters of human advice with out divine authority, it does not follow, that the writing which contains his advice, is uninspired. The inspired word which records the speeches of Satan and Tertullus, may record the prudent counsel of a wise apostle, even when that counsel does not come with the full sanction of divine authority. But, in giving this counsel, Paul says, “I think that I have the Spirit of God,” v. 40; and, if he thought that he gave it by the Spirit, it would be rash in us to think otherwise. We are not to understand the word “think,” as implying doubt in Paul’s mind, and we need have no doubt that the counsel which he gave, was by the wisdom from above.

Although the Scriptures were originally penned under the unerring guidance of the Holy Spirit, it does not follow, that a continued miracle has been wrought to preserve them from all error in transcribing. On the contrary, we know that manuscripts differ from each other; and where readings are various, but one of them can be correct. A miracle was needed in the original production of the Scriptures; and, accordingly , a miracle was wrought; but the preservation of the inspired word, in as much perfection as was necessary to answer the purpose for which it was given, did not require a miracle, and accordingly it was committed to the providence of God. Yet the providence which has preserved the divine oracles, has been special and remarkable. They were at first committed to the Jews, who exercised the utmost care in their preservation and correct transmission. After the Christian Scriptures were added, manuscript copies were greatly multiplied; many versions were prepared in other languages; innumerable quotations were made by the early fathers; and sects arose which, in their controversies with each other, appealed to the sacred writings, and guarded their purity with incessant vigilance. The consequence is, that, although the various readings found in the existing manuscripts, are numerous, we are able, in every case, to determine the correct reading, so far as is necessary for the establishment of our faith, or the direction of our practice in every important particular. So little, after all, do the copies differ from each other, that these minute differences, when in contrast with their agreement, render the fact of that agreement the more impressive, and may be said to serve practically, rather to increase, than impair our confidence in their general correctness. Their utmost deviations do not change the direction of the line of truth; and if they seem in some points to widen that line a very little, the path that lies between their widest boundaries, is too narrow to permit us to stray. As copies of the Holy Scriptures, though made by fallible hands, are sufficient for our guidance in the study of divine truth; so translations, though made with uninspired human skill, are sufficient for those who have not access to the inspired original. Unlearned men will not be held accountable for a degree of light beyond what is granted to them; and the benevolence of God in making revelation, has not endowed all with the gifts of interpreting tongues. When this gift was miraculously bestowed in ancient times, it was for the edification of all: and now, when conferred in the ordinary course of providence, the purpose of conferring it is the same. God has seen it wiser and better to leave the members of Christ to feel the necessity of mutual sympathy and dependence, than to bestow every gift on every individual. He has bestowed the knowledge necessary for the translations with which the common people are favored, is full of divine truth, and able to make wise to salvation.

A full conviction that the Bible is the word of God, is necessary to give us confidence in its teachings, and with respect for its decisions. With this conviction pervading the mind when we read the sacred pages, we realize that God is speaking to us, and when we feel the truth take hold of our hearts, we know that it is God which whom we have to do. When we study its precepts, all our powers bow to them, as the undoubted will of our sovereign Lord; and when we are cheered and sustained by its consolations, we receive them as blessings poured down from the eternal throne. Nature and science offer no light that can guide us in our search for immortal bliss; but God has given us the Bible, as a lamp to our feet, and a light to our path. Let us receive the gift with gratitude and commit ourselves to its guidance.

[1] 2 Tim iii. 16, 17.

[2] Mark vii. 13.

[3] Heb i. 1.

[4] 2 Peter iii. 16.

[5] 1 Cor. xiv. 37; 1 Thess. iii.10.

[6] Matt x. 20.

[7] Acts iii. 6.

[8] 1 Thess. Ii 13.

[9] 1 Cor. ii. 13.

[10] 2 Peter i. 19.

[11] John x. 35.

[12] 1 Cor. xiv. 37.

John L. Dagg- Manual of Theology

Free Ebook- The Doctrine of Revelation

March 25, 2016 3 comments

dfcfaa851be481f5b59bf2e9fe3b47d0_f2485Doctrine of Revelation, The

by Arthur W. Pink (1886-1952)

Available in Epub, .mobi, and Pdf

God speaks to us by His Spirit, in the Scriptures. The Doctrine of Revelation explores that reality, how God communicates, and what that means for us. From the author’s Introduction: “Our principal object will be to set forth some of the numerous indications that the Bible is something far superior to any human production, but before doing that we must seek to establish the existence of its divine Author. The later chapters will be designed chiefly for preachers or older students of the Word, presenting as they will some of the rules which require to be heeded if the Scriptures are to be properly interpreted; and though their scope will go beyond the general title of ‘divine revelation,’ yet they will complement and complete the earlier ones.”

Pages: 256.

Item code: dore.

Format: paperback.

 

 

Source [Chapel Library]

Is the Existence of the NT Canon Incompatible with Claims of New Revelation?

January 12, 2016 1 comment

By Michael Kruger

“God has spoken to me.”

There are few statements that will shut down debate more quickly than this one. If Christians disagree over a doctrine, a practice, or an idea, then the trump card is always “God has spoken to me” about that. End of discussion.

But, the history of the church (not to mention the Scriptures themselves) demonstrates that such claims of private, direct revelation are highly problematic. Of course, this doesn’t mean that God doesn’t speak to people. The Scripture is packed with examples of this. But, these were typically individuals with a unique calling (e.g., prophet or apostle), or who functioned at unique times in redemptive history (e.g., the early church in Acts).

After the first century was over, and the apostles had died, the church largely rejected the idea that any ol’ person could step forward and claim to have direct revelation from God. This reality is probably best exemplified in the early Christian debate over Montanism.

Montanism was a second-century movement whose leader Montanus claimed to receive direct revelation from God. In addition, two of his “prophetesses,” Priscilla and Maximilla also claimed to receive such revelation. Such revelations were often accompanied by strange behavior. When Montanus had these revelations, “[He] became obsessed, and suddenly fell into frenzy and convulsions. He began to be ecstatic and to speak and to talk strangely” (Hist. Eccl. 5.16.7).

 

 

 

Read the entire article here.

In His grace and wisdom God has fully provided against our forming misconceptions of any part of His Truth

Arthur PinkIN His grace and wisdom God has fully provided against our forming misconceptions of any part of His Truth, by employing a great variety of synonymous terms and different modes of expression. Just as our varied senses, though each imperfect, are effective in conveying to our minds a real impression of the outside world by means of their joint operation, so the different and supplementary communications of God through the many penmen of Scripture enable us to revise our first impressions and enlarge our views of Divine things, widening the horizon of Truth and permitting us to obtain a more adequate conception of the same. What one writer expresses in figurative language, another sets forth in plain words. While one prophet stresses the goodness and mercy of God, another emphasizes His severity and justice. If one evangelist exhibits the perfections of Christ’s humanity, another make prominent His deity; if one portrays Him as the lowly servant, another reveals Him as the majestic King. Does one apostle dwell upon the efficacy of faith, then another shows the value of love, while a third reminds us that faith and love are but empty words unless they produce spiritual fruit? Thus Scripture requires to be studied as a whole, and one part of it compared with another, if we are to obtain a proper apprehension of Divine revelation. Very much in the New Testament is unintelligible apart from the Old: not a little in the Epistles requires the Gospels and the Acts for its elucidation.

Arthur W. Pink-Interpretation of the Scriptures

Creation Then Covenant

In our first installment, we noticed that eschatology drives revelation, and revelation, in turn, drives the illumination of that covenantal structure by which our God has deigned to communicate His will to us in an ever-increasing manner of promise, via the historic covenants, which promises find their final form in that which we call the ratified Covenant of Grace, which is the New Covenant.

In our second installment, we noted that God relates to us, in His revelation, by covenants. We also noted that “covenant” is not a construction superimposed upon the Scripture, and so revelation, but that it is imbedded within it by our God from before the world began, so it behooves us to pay attention.

 

 

 

Read the entire article here.

What Is Covenant Theology – A Continuing Introduction

Creation Then Covenant

In our last installment, we noticed that eschatology drives revelation, and revelation, in turn, drives the illumination of that covenantal structure by which our God has deigned to communicate His will to us in an ever-increasing manner of promise, via the historic covenants, which promises find their final form in that which we call the ratified Covenant of Grace, which is the New Covenant.

 

 

 

Read the entire article here.